Lukas 4:31--6:19
Konteks4:31 So 1 he went down to Capernaum, 2 a town 3 in Galilee, and on the Sabbath he began to teach the people. 4 4:32 They 5 were amazed 6 at his teaching, because he spoke 7 with authority. 8
4:33 Now 9 in the synagogue 10 there was a man who had the spirit of an unclean 11 demon, and he cried out with a loud voice, 4:34 “Ha! Leave us alone, 12 Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One 13 of God.” 4:35 But 14 Jesus rebuked him: 15 “Silence! Come out of him!” 16 Then, after the demon threw the man 17 down in their midst, he came out of him without hurting him. 18 4:36 They 19 were all amazed and began to say 20 to one another, “What’s happening here? 21 For with authority and power 22 he commands the unclean spirits, and they come out!” 4:37 So 23 the news 24 about him spread into all areas of the region. 25
4:38 After Jesus left 26 the synagogue, he entered Simon’s house. Now Simon’s mother-in-law was suffering from a high fever, and they asked Jesus 27 to help her. 28 4:39 So 29 he stood over her, commanded 30 the fever, and it left her. Immediately 31 she got up and began to serve 32 them.
4:40 As the sun was setting, all those who had any relatives 33 sick with various diseases brought them to Jesus. 34 He placed 35 his hands on every one of them and healed them. 4:41 Demons also came out 36 of many, crying out, 37 “You are the Son of God!” 38 But he rebuked 39 them, and would not allow them to speak, 40 because they knew that he was the Christ. 41
4:42 The next morning 42 Jesus 43 departed and went to a deserted place. Yet 44 the crowds were seeking him, and they came to him and tried to keep him from leaving them. 4:43 But Jesus 45 said to them, “I must 46 proclaim the good news of the kingdom 47 of God to the other towns 48 too, for that is what I was sent 49 to do.” 50 4:44 So 51 he continued to preach in the synagogues of Judea. 52
5:1 Now 53 Jesus was standing by the Lake of Gennesaret, 54 and the crowd was pressing around him 55 to hear the word of God. 5:2 He 56 saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 5:3 He got into 57 one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then 58 Jesus 59 sat down 60 and taught the crowds from the boat. 5:4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower 61 your nets for a catch.” 5:5 Simon 62 answered, 63 “Master, 64 we worked hard all night and caught nothing! But at your word 65 I will lower 66 the nets.” 5:6 When 67 they had done this, they caught so many fish that their nets started to tear. 68 5:7 So 69 they motioned 70 to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 71 5:8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, 72 for I am a sinful man!” 73 5:9 For 74 Peter 75 and all who were with him were astonished 76 at the catch of fish that they had taken, 5:10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. 77 Then 78 Jesus said to Simon, “Do not be afraid; from now on 79 you will be catching people.” 80 5:11 So 81 when they had brought their boats to shore, they left everything and followed 82 him.
5:12 While 83 Jesus 84 was in one of the towns, 85 a man came 86 to him who was covered with 87 leprosy. 88 When 89 he saw Jesus, he bowed down with his face to the ground 90 and begged him, 91 “Lord, if 92 you are willing, you can make me clean.” 5:13 So 93 he stretched out his hand and touched 94 him, saying, “I am willing. Be clean!” And immediately the leprosy left him. 5:14 Then 95 he ordered the man 96 to tell no one, 97 but commanded him, 98 “Go 99 and show yourself to a priest, and bring the offering 100 for your cleansing, as Moses commanded, 101 as a testimony to them.” 102 5:15 But the news about him spread even more, 103 and large crowds were gathering together to hear him 104 and to be healed of their illnesses. 5:16 Yet Jesus himself 105 frequently withdrew 106 to the wilderness 107 and prayed.
5:17 Now on 108 one of those days, while he was teaching, there were Pharisees 109 and teachers of the law 110 sitting nearby (who had come from every village of Galilee and Judea and from Jerusalem), 111 and the power of the Lord was with him 112 to heal. 5:18 Just then 113 some men showed up, carrying a paralyzed man 114 on a stretcher. 115 They 116 were trying to bring him in and place him before Jesus. 117 5:19 But 118 since they found 119 no way to carry him in because of the crowd, they went up on the roof 120 and let him down on the stretcher 121 through the roof tiles 122 right 123 in front of Jesus. 124 5:20 When 125 Jesus 126 saw their 127 faith he said, “Friend, 128 your sins are forgiven.” 129 5:21 Then 130 the experts in the law 131 and the Pharisees began to think 132 to themselves, 133 “Who is this man 134 who is uttering blasphemies? 135 Who can forgive sins but God alone?” 5:22 When Jesus perceived 136 their hostile thoughts, 137 he said to them, 138 “Why are you raising objections 139 within yourselves? 5:23 Which is easier, 140 to say, ‘Your sins are forgiven,’ or to say, ‘Stand up and walk’? 5:24 But so that you may know 141 that the Son of Man 142 has authority on earth to forgive sins” – he said to the paralyzed man 143 – “I tell you, stand up, take your stretcher 144 and go home.” 145 5:25 Immediately 146 he stood up before them, picked 147 up the stretcher 148 he had been lying on, and went home, glorifying 149 God. 5:26 Then 150 astonishment 151 seized them all, and they glorified 152 God. They were filled with awe, 153 saying, “We have seen incredible 154 things 155 today.” 156
5:27 After 157 this, Jesus 158 went out and saw a tax collector 159 named Levi 160 sitting at the tax booth. 161 “Follow me,” 162 he said to him. 5:28 And he got up and followed him, leaving everything 163 behind. 164
5:29 Then 165 Levi gave a great banquet 166 in his house for Jesus, 167 and there was a large crowd of tax collectors and others sitting 168 at the table with them. 5:30 But 169 the Pharisees 170 and their experts in the law 171 complained 172 to his disciples, saying, “Why do you eat and drink with tax collectors and sinners?” 173 5:31 Jesus 174 answered them, “Those who are well don’t need a physician, but those who are sick do. 175 5:32 I have not come 176 to call the righteous, but sinners to repentance.” 177
5:33 Then 178 they said to him, “John’s 179 disciples frequently fast 180 and pray, 181 and so do the disciples of the Pharisees, 182 but yours continue to eat and drink.” 183 5:34 So 184 Jesus said to them, “You cannot make the wedding guests 185 fast while the bridegroom 186 is with them, can you? 187 5:35 But those days are coming, and when the bridegroom is taken from them, 188 at that time 189 they will fast.” 5:36 He also told them a parable: 190 “No one tears a patch from a new garment and sews 191 it on an old garment. If he does, he will have torn 192 the new, and the piece from the new will not match the old. 193 5:37 And no one pours new wine into old wineskins. 194 If he does, the new wine will burst the skins and will be spilled, and the skins will be destroyed. 5:38 Instead new wine must be poured into new wineskins. 195 5:39 196 No 197 one after drinking old wine wants the new, for he says, ‘The old is good enough.’” 198
6:1 Jesus 199 was going through the grain fields on 200 a Sabbath, 201 and his disciples picked some heads of wheat, 202 rubbed them in their hands, and ate them. 203 6:2 But some of the Pharisees 204 said, “Why are you 205 doing what is against the law 206 on the Sabbath?” 6:3 Jesus 207 answered them, 208 “Haven’t you read what David did when he and his companions were hungry – 6:4 how he entered the house of God, took 209 and ate the sacred bread, 210 which is not lawful 211 for any to eat but the priests alone, and 212 gave it to his companions?” 213 6:5 Then 214 he said to them, “The Son of Man is lord 215 of the Sabbath.”
6:6 On 216 another Sabbath, Jesus 217 entered the synagogue 218 and was teaching. Now 219 a man was there whose right hand was withered. 220 6:7 The experts in the law 221 and the Pharisees 222 watched 223 Jesus 224 closely to see if 225 he would heal on the Sabbath, 226 so that they could find a reason to accuse him. 6:8 But 227 he knew 228 their thoughts, 229 and said to the man who had the withered hand, “Get up and stand here.” 230 So 231 he rose and stood there. 6:9 Then 232 Jesus said to them, “I ask you, 233 is it lawful to do good on the Sabbath or to do evil, to save a life or to destroy it?” 6:10 After 234 looking around 235 at them all, he said to the man, 236 “Stretch out your hand.” The man 237 did so, and his hand was restored. 238 6:11 But they were filled with mindless rage 239 and began debating with one another what they would do 240 to Jesus.
6:12 Now 241 it was during this time that Jesus 242 went out to the mountain 243 to pray, and he spent all night 244 in prayer to God. 245 6:13 When 246 morning came, he called his disciples and chose twelve of them, whom he also named apostles: 247 6:14 Simon 248 (whom he named Peter), and his brother Andrew; and James, John, Philip, Bartholomew, 249 6:15 Matthew, Thomas, 250 James the son of Alphaeus, Simon who was called the Zealot, 251 6:16 Judas the son of James, and Judas Iscariot, 252 who became a traitor.
6:17 Then 253 he came down with them and stood on a level place. 254 And a large number 255 of his disciples had gathered 256 along with 257 a vast multitude from all over Judea, from 258 Jerusalem, 259 and from the seacoast of Tyre 260 and Sidon. 261 They came to hear him and to be healed 262 of their diseases, 6:18 and those who suffered from 263 unclean 264 spirits were cured. 6:19 The 265 whole crowd was trying to touch him, because power 266 was coming out from him and healing them all.
[4:31] 1 tn Here καί (kai) has been translated as “so” to indicate the continuation of the topic; in light of his rejection at Nazareth, Jesus went on to Capernaum.
[4:31] 2 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region, and it became the hub of operations for Jesus’ Galilean ministry.
[4:31] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:31] 4 tn Grk “them”; the referent (the people) has been specified in the translation for clarity.
[4:32] 5 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:32] 6 sn They were amazed. The astonishment shown here is like that in Luke 2:48.
[4:32] 7 tn Grk “because his word was.”
[4:32] 8 sn Jesus’ teaching impressed the hearers with the directness of its claim (with authority). A study of Jewish rabbinic interpretation shows that it was typical to cite a list of authorities to make one’s point. Apparently Jesus addressed the issues in terms of his own understanding.
[4:33] 9 tn Here καί (kai) has been translated as “now” to indicate the transition to a specific example of how Jesus spoke with authority (v. 32).
[4:33] 10 sn See the note on synagogues in 4:15.
[4:33] 11 tn Grk “having an unclean, demonic spirit,” that is, an evil spirit. This is the only place Luke uses this lengthy phrase. Normally he simply says an “unclean spirit.”
[4:34] 12 tn Grk “What to us and to you?” This is an idiom meaning, “We have nothing to do with one another,” or “Why bother us!” The phrase τί ἡμῖν καὶ σοί (ti Jhmin kai soi) is Semitic in origin, though it made its way into colloquial Greek (BDAG 275 s.v. ἐγώ). The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12; 2 Chr 35:21; 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13; Hos 14:8). Option (1) implies hostility, while option (2) merely implies disengagement. BDAG suggests the following as glosses for this expression: What have I to do with you? What have we in common? Leave me alone! Never mind! Hostility between Jesus and the demons is certainly to be understood in this context, hence the translation: “Leave me alone….” For a very similar expression, see Luke 8:28 and (in a different context) John 2:4.
[4:34] 13 sn The confession of Jesus as the Holy One here is significant, coming from an unclean spirit. Jesus, as the Holy One of God, who bears God’s Spirit and is the expression of holiness, comes to deal with uncleanness and unholiness.
[4:35] 14 tn Here καί (kai) has been translated as “but” to indicate the contrast involved in Jesus’ reply.
[4:35] 15 tn Grk “rebuked him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[4:35] 16 sn The command Come out of him! is an example of Jesus’ authority (see v. 32). Unlike other exorcists, Jesus did not use magical incantations nor did he invoke anyone else’s name.
[4:35] 17 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[4:35] 18 sn The departure of the evil spirit from the man without hurting him shows Jesus’ total deliverance and protection of this individual.
[4:36] 19 tn Grk “And they.” Here καί (kai) has not been translated because of differences between Greek and English style.
[4:36] 20 tn This imperfect verb has been translated as an ingressive imperfect.
[4:36] 21 tn Grk “What is this word?” The Greek term λόγος (logos) has a wide range of meaning. Here it seems to mean, “What is this matter?” More idiomatically it would be, “What’s going on here?!”
[4:36] 22 sn The phrase with authority and power is in an emphatic position in the Greek text. Once again the authority of Jesus is the point, but now it is not just his teaching that is emphasized, but his ministry. Jesus combined word and deed into a powerful testimony in Capernaum.
[4:37] 23 tn Here καί (kai) has been translated as “so” to indicate resultative nature of the action.
[4:37] 24 tn That is, “information concerning a person or an event – ‘report, news, word, information’” (L&N 33.211).
[4:37] 25 sn Given Luke 4:31, the phrase the region is a reference to Galilee.
[4:38] 26 tn Grk “Arising from the synagogue, he entered.” The participle ἀναστάς (anastas) has been taken temporally here, and the referent (Jesus) has been specified in the translation for clarity.
[4:38] 27 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:38] 28 tn Grk “they asked him about her.” It is clear from the context that they were concerned about her physical condition. The verb “to help” in the translation makes this explicit.
[4:39] 29 tn Here καί (kai) has been translated as “so” to indicate the resultative nature of Jesus’ actions.
[4:39] 30 tn Or “rebuked,” but “rebuke” implies strong disapproval, while the usage here involves more of a command with perhaps the implication of a threat (L&N 33.331).
[4:39] sn The language here (commanded) almost treats the illness as a personal force (see vv. 35, 41), but this is not the case. This healing shows Jesus’ power over sickness and should not be construed as an exorcism.
[4:39] 31 tn Grk “and immediately.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. Instead a new sentence is started in the translation.
[4:39] sn The note that this happened immediately shows the speed and totality of the recovery.
[4:39] 32 tn The imperfect verb has been translated ingressively.
[4:40] 33 tn Grk “everyone, as many as had those being sick.” The use of εἶχον (eicon, “had”) suggests that the subject of the accusative participle ἀσθενοῦντας (asqenountas, “those being sick”) is not simply acquaintances, but rather relatives, perhaps immediate family, and certainly close friends.
[4:40] 34 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[4:40] 35 tn Or “laid.” The participle ἐπιτεθείς (epiteqei") has been translated as a finite verb due to requirements of contemporary English style.
[4:41] 36 sn Demons also came out. Note how Luke distinguishes healing from exorcism here, implying that the two are not identical.
[4:41] 37 tn Grk “crying out and saying.” The participle λέγοντα (legonta) is redundant in English and has not been translated here.
[4:41] 38 tc Most
[4:41] 39 tn Or “commanded,” but “rebuke” implies strong disapproval, which seems to be more in keeping with the context here (L&N 33.419).
[4:41] 40 sn Jesus would not allow the demons to speak because the time for such disclosure was not yet at hand, and such a revelation would have certainly been misunderstood by the people. In all likelihood, if the people had understood him early on to be the Son of God, or Messiah, they would have reduced his mission to one of political deliverance from Roman oppression (cf. John 6:15). Jesus wanted to avoid, as much as possible, any premature misunderstanding about who he was and what he was doing. However, at the end of his ministry, he did not deny such a title when the high priest asked him (22:66-71).
[4:41] 41 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
[4:41] sn Note how Luke associates Son of God with Messiah (Christ) in this context, a regal connection with OT roots (Ps 2:7). Also, see the note on Christ in 2:11.
[4:42] 42 tn Grk “When it became day.”
[4:42] 43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:42] 44 tn Here καί (kai) has been translated as “yet” to indicate that the crowds still sought Jesus in spite of his withdrawal.
[4:43] 45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[4:43] 46 tn Here δεῖ (dei, “it is necessary”) indicates divine commission (cf. Luke 2:49).
[4:43] 47 sn The good news of the kingdom, the kingdom of the rule of God through the Messiah, is the topic of Jesus’ preaching.
[4:43] 49 sn Jesus was sent by God for this purpose. This is the language of divine commission.
[4:43] 50 tn Grk “because for this purpose I was sent.”
[4:44] 51 tn Here καί (kai) has been translated as “so” to indicate the summarization.
[4:44] 52 tc Most
[5:1] 53 tn Grk “Now it happened that.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:1] 54 sn The Lake of Gennesaret is another name for the Sea of Galilee. Cf. the parallel in Matt 4:18.
[5:1] 55 sn The image of the crowd pressing around him suggests the people leaning forward to catch Jesus’ every word.
[5:2] 56 tn Grk “And he.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:3] 57 tn Grk “Getting into”; the participle ἐμβάς (embas) has been translated as a finite verb due to requirements of contemporary English style.
[5:3] 58 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:3] 59 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:3] 60 tn Grk “sitting down”; the participle καθίσας (kaqisa") has been translated as a finite verb due to requirements of contemporary English style.
[5:4] 61 tn Or “let down.” The verb here is plural, so this is a command to all in the boat, not just Peter.
[5:5] 62 tn Grk “And Simon.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:5] 63 tn Grk “answering, Simon said.” This is redundant in contemporary English and has been simplified in the translation to “Simon answered.”
[5:5] 64 tn The word ἐπιστάτης is a term of respect for a person of high status (see L&N 87.50).
[5:5] 65 tn The expression “at your word,” which shows Peter’s obedience, stands first in the Greek clause for emphasis.
[5:6] 67 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:6] 68 tn In context, this imperfect verb is best taken as an ingressive imperfect (BDF §338.1).
[5:7] 69 tn Here καί (kai) has been translated as “so” to indicate consequential nature of the action.
[5:7] 70 tn That is, “they signaled by making gestures” (L&N 33.485).
[5:7] 71 tn This infinitive conveys the idea that the boats were at the point of sinking.
[5:8] 72 sn Lord is a term of high respect in this context. God’s presence in the work of Jesus makes Peter recognize his authority. This vocative is common in Luke (20 times), but does not yet have its full confessional force.
[5:8] 73 sn Peter was intimidated that someone who was obviously working with divine backing was in his presence (“Go away from me”). He feared his sinfulness might lead to judgment, but Jesus would show him otherwise.
[5:9] 74 sn An explanatory conjunction (For) makes it clear that Peter’s exclamation is the result of a surprising set of events. He speaks, but the others feel similarly.
[5:9] 75 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
[5:9] 76 sn In the Greek text, this term is in an emphatic position.
[5:10] 77 tn Or “business associates.”
[5:10] 78 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:10] 79 sn From now on is a common Lukan expression, see Luke 1:48.
[5:10] 80 tn The Greek term ἄνθρωπος (anqrwpo") is used here in a generic sense, referring to both men and women, thus “people.”
[5:10] sn The kind of fishing envisioned was net – not line – fishing, which involved a circular net that had heavy weights around its perimeter. The occupation of fisherman was labor-intensive. The imagery of using a lure and a line (and waiting for the fish to strike) is thus foreign to this text. Rather, the imagery of a fisherman involved much strain, long hours, and often little results. Jesus’ point may have been one or more of the following: the strenuousness of evangelism, the work ethic that it required, persistence and dedication to the task (often in spite of minimal results), the infinite value of the new “catch” (viz., people), and perhaps an eschatological theme of snatching people from judgment (cf. W. L. Lane, Mark [NICNT], 67; D. L. Bock, Luke [BECNT], 1:461). If this last motif is in view, then catching people is the opposite of catching fish: The fish would be caught, killed, cooked, and eaten; people would be caught so as to remove them from eternal destruction and to give them new life. With the statement “You will be catching people” Jesus turns the miracle into a metaphor for mission.
[5:11] 81 tn Here καί (kai) has been translated as “so” to indicate the result of Jesus’ pronouncement.
[5:11] 82 sn The expression left everything and followed him pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[5:12] 83 tn Grk “And it happened that while.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:12] 84 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:12] 86 tn Grk “towns, behold, a man covered with leprosy.” The Greek word ἰδού (idou, “behold”) has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
[5:12] 87 tn Grk “full of leprosy” (an idiom for a severe condition).
[5:12] 88 sn The ancient term for leprosy covers a wider array of conditions than what is called leprosy today. A leper was totally ostracized from society until he was declared cured (Lev 13:45-46).
[5:12] 89 tn Grk “And seeing.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here. The participle ἰδών (idwn) has been taken temporally.
[5:12] 90 tn Grk “he fell on his face”; an idiom for bowing down with one’s face to the ground.
[5:12] 91 tn Grk “and begged him, saying.” The participle λέγων (legwn) is redundant in English and has not been translated.
[5:12] 92 tn This is a third class condition. The report portrays the leper making no presumptions about whether Jesus will heal him or not.
[5:13] 93 tn Here καί (kai) has been translated as “so” to indicate the response of Jesus to the man’s request.
[5:13] 94 sn Touched. This touch would have rendered Jesus ceremonially unclean (Lev 14:46; also Mishnah, m. Nega’im 3.1; 11.1; 12.1; 13.6-12).
[5:14] 95 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:14] 96 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
[5:14] 97 sn The silence ordered by Jesus was probably meant to last only until the cleansing took place with the priests and sought to prevent Jesus’ healings from becoming the central focus of the people’s reaction to him. See also 4:35, 41; 8:56 for other cases where Jesus asks for silence with reference to miracles.
[5:14] 98 tn The words “commanded him” are not in the Greek text but have been supplied for clarity. This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the words have been supplied to smooth out the transition.
[5:14] 99 tn Grk “Going, show.” The participle ἀπελθών (apelqwn) has been translated as an attendant circumstance participle. Here the syntax also changes somewhat abruptly from indirect discourse to direct discourse.
[5:14] 100 tn The words “the offering” are not in the Greek text, but are implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:14] 101 sn On the phrase as Moses commanded see Lev 14:1-32.
[5:14] 102 tn Or “as an indictment against them”; or “as proof to the people.” This phrase could be taken as referring to a positive witness to the priests, a negative testimony against them, or as a testimony to the community that the man had indeed been cured. In any case, the testimony shows that Jesus is healing and ministering to those in need.
[5:15] 103 sn That is, in spite of Jesus’ instructions to the man to tell no one about the healing (v. 14).
[5:15] 104 tn The word “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.
[5:16] 105 tn Here αὐτός (autos) has been translated reflexively.
[5:16] 106 tn Grk “was withdrawing” (ἦν ὑποχωρῶν, hn jJupocwrwn). The adverb “frequently” has been added in the translation to bring out what is most likely an iterative force to the imperfect. However, the imperfect might instead portray an ingressive idea: “he began to withdraw.” See ExSyn 542-43.
[5:17] 108 tn Grk “And it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[5:17] 109 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[5:17] 110 tn That is, those who were skilled in the teaching and interpretation of the OT law. These are called “experts in the law” (Grk “scribes”) in v. 21.
[5:17] 111 sn Jesus was now attracting attention outside of Galilee as far away as Jerusalem, the main city of Israel.
[5:17] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:17] 112 tc Most
[5:18] 113 tn Grk “And behold.” Here καὶ ἰδού (kai idou) has been translated as “just then” to indicate the somewhat sudden appearance of the men carrying the paralytic. The Greek word ἰδού (idou) has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1), especially in conjunction with the suddenness of the stretcher-bearers’ appearance.
[5:18] 114 tn Grk “a man who was paralyzed”; the relative clause in Greek has adjectival force and has been simplified to a simple adjective in the translation.
[5:18] 115 tn Traditionally, “on a bed,” but this could be confusing to the modern reader who might envision a large piece of furniture. In various contexts, κλίνη (klinh) may be translated “bed, couch, cot, stretcher, or bier” (in the case of a corpse). See L&N 6.106.
[5:18] 116 tn Grk “stretcher, and.” Here καί (kai) has not been translated because of differences between Greek and English style. Instead, because of the tendency of contemporary English to use shorter sentences, a new sentence was begun here in the translation.
[5:18] 117 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:19] 118 tn Here καί (kai) has been translated as “but” to indicate the contrast implied in the context: They wanted to bring the man to Jesus, but found no way.
[5:19] 119 tn Grk “But finding.” The participle εὑρόντες (Jeuronte") has been translated as a causal adverbial participle.
[5:19] 120 sn A house in 1st century Palestine would have had a flat roof with stairs or a ladder going up. This access was often from the outside of the house.
[5:19] 121 tn This word, κλινίδιον (klinidion), is a different Greek word than the one used in the previous verse (κλίνη, klinh). In this context both may be translated “stretcher” (see L&N 6.106 and 6.107).
[5:19] 122 tn There is a translational problem at this point in the text. The term Luke uses is κέραμος (keramo"). It can in certain contexts mean “clay,” but usually this is in reference to pottery (see BDAG 540 s.v. 1). The most natural definition in this instance is “roof tile” (used in the translation above). However, tiles were generally not found in Galilee. Recent archaeological research has suggested that this house, which would have probably been typical for the area, could not have supported “a second story, nor could the original roof have been masonry; no doubt it was made from beams and branches of trees covered with a mixture of earth and straw” (J. F. Strange and H. Shanks, “Has the House Where Jesus Stayed in Capernaum Been Found?” BAR 8, no. 6 [Nov/Dec 1982]: 34). Luke may simply have spoken of building materials that would be familiar to his readers.
[5:19] 123 tn Grk “in the midst.”
[5:19] 124 sn The phrase right in front of Jesus trailing as it does at the end of the verse is slightly emphatic, adding a little note of drama: What would Jesus do?
[5:20] 125 tn Here καί (kai) has not been translated because of differences between Greek and English style.
[5:20] 126 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[5:20] 127 sn The plural pronoun their makes it clear that Jesus was responding to the faith of the entire group, not just the paralyzed man.
[5:20] 128 tn Grk “Man,” but the term used in this way was not derogatory in Jewish culture. Used in address (as here) it means “friend” (see BDAG 82 s.v. ἄνθρωπος 8).
[5:20] 129 tn Grk “Man, your sins are forgiven you.” Luke stresses the forgiveness of sins (cf. 1:77; 3:3; 24:47). In 5:20 he uses both the perfect ἀφέωνται and the personal pronoun σοι which together combine to heighten the subjective aspect of the experience of forgiveness. The σοι has been omitted in translation in light of normal English style.
[5:20] sn The passive voice here is a divine passive (ExSyn 437). It is clear that God does the forgiving.
[5:21] 130 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:21] 131 tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
[5:21] 132 tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.
[5:21] 133 tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.
[5:21] 134 tn Grk “this one” (οὗτος, Joutos).
[5:21] 135 sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.
[5:22] 136 sn Jesus often perceived people’s thoughts in Luke; see 4:23; 6:8; 7:40; 9:47. Such a note often precedes a rebuke.
[5:22] 137 tn Grk “reasonings.” This is the noun form of the infinitive διαλογίζεσθαι (dialogizesqai, “began to reason to themselves”) used in v. 21. Jesus’ reply to them in the latter part of the present verse makes clear that these reasonings were mental and internal, so the translation “thoughts” was used here. On the hostile or evil nature of these thoughts, see G. Schrenk, TDNT 2:97.
[5:22] 138 tn Grk “answering, he said to them.” This construction with passive participle and finite verb is pleonastic (redundant) and has been simplified in the translation.
[5:22] 139 tn The Greek verb διαλογίζεσθε (dialogizesqe, “you reason”), used in context with διαλογισμούς (dialogismous, “reasonings”), connotes more than neutral reasoning or thinking. While the verb can refer to normal “reasoning,” “discussion,” or “reflection” in the NT, its use here in Luke 5:22, alongside the noun – which is regularly used with a negative sense in the NT (cf. Matt 15:19; Mark 7:21; Luke 2:35, 6:8, 9:47; Rom 1:21; 1 Cor 3:20; G. Schrenk, TDNT 2:96-97; D. L. Bock, Luke [BECNT], 1:484) – suggests the idea of “contention.” Therefore, in order to reflect the hostility evident in the reasoning of the Pharisees and teachers of the law, the verb has been translated as “raising objections.”
[5:23] 140 sn Which is easier is a reflective kind of question. On the one hand to declare sins are forgiven is easier, since one does not need to see it, unlike telling a paralyzed person to walk. On the other hand, it is harder, because for it to be true one must possess the authority to forgive the sin.
[5:24] 141 sn Now Jesus put the two actions together. The walking of the man would be proof (so that you may know) that his sins were forgiven and that God had worked through Jesus (i.e., the Son of Man).
[5:24] 142 sn The term Son of Man, which is a title in Greek, comes from a pictorial description in Dan 7:13 of one “like a son of man” (i.e., a human being). It is Jesus’ favorite way to refer to himself. Jesus did not reveal the background of the term here, which mixes human and divine imagery as the man in Daniel rides a cloud, something only God does. He just used it. It also could be an idiom in Aramaic meaning either “some person” or “me.” So there is a little ambiguity in its use here, since its origin is not clear at this point. However, the action makes it clear that Jesus used it to refer to himself here.
[5:24] 143 tn Grk “to the one who was paralyzed”; the Greek participle is substantival and has been simplified to a simple adjective and noun in the translation.
[5:24] sn Jesus did not finish his sentence with words but with action, that is, healing the paralytic with an accompanying pronouncement to him directly.
[5:24] 144 tn This word, κλινίδιον (klinidion), is the same as the one used in v. 19. In this context it may be translated “stretcher” (see L&N 6.107).
[5:24] 145 tn Grk “to your house.”
[5:25] 146 tn Grk “And immediately.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:25] 147 tn Grk “and picked up.” Here καί (kai) has not been translated because contemporary English normally places a coordinating conjunction only between the last two elements in a series.
[5:25] 148 tn Grk “picked up what he had been lying on”; the referent of the relative pronoun (the stretcher) has been specified in the translation for clarity.
[5:25] 149 sn Note the man’s response, glorifying God. Joy at God’s work is also a key theme in Luke: 2:20; 4:15; 5:26; 7:16; 13:13; 17:15; 18:43; 23:47.
[5:26] 150 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:26] 151 tn Or “amazement.” See L&N 25.217, which translates this clause, “astonishment seized all of them.”
[5:26] 152 tn This imperfect verb could be translated as an ingressive (“they began to glorify God”), but this is somewhat awkward in English since the following verb is aorist and is normally translated as a simple past.
[5:26] 153 tn Grk “fear,” but the context and the following remark show that it is mixed with wonder; see L&N 53.59.
[5:26] 154 tn Or “remarkable.” The term παράδοξος (paradoxos) is hard to translate exactly; it suggests both the unusual and the awe inspiring in this context. For the alternatives see L&N 31.44 (“incredible”) and 58.56 (“remarkable”). It is often something beyond belief (G. Kittel, TDNT 2:255).
[5:26] 155 tn The word “things” is not in the Greek text, but has been supplied because the adjective παράδοξος (paradoxos) is substantival. Other translations sometimes supply alternate words like “miracles” or “signs,” but “things” is the most neutral translation.
[5:26] 156 sn See the note on today in 2:11.
[5:27] 157 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:27] 158 tn Grk “he”; the referent (Jesus) has been supplied in the translation for clarity.
[5:27] 159 sn See the note on tax collectors in 3:12.
[5:27] 160 sn It is possible that Levi is a second name for Matthew, because people often used alternative names in 1st century Jewish culture.
[5:27] 161 tn While “tax office” is sometimes given as a translation for τελώνιον (telwnion; so L&N 57.183), this could give the modern reader a false impression of an indoor office with all its associated furnishings.
[5:27] sn The tax booth was a booth located on the edge of a city or town to collect taxes for trade. There was a tax booth in Capernaum, which was on the trade route from Damascus to Galilee and the Mediterranean. The “taxes” were collected on produce and goods brought into the area for sale, and were a sort of “sales tax” paid by the seller but obviously passed on to the purchaser in the form of increased prices (L&N 57.183). It was here that Jesus met Levi (also named Matthew [see Matt 9:9]) who was ultimately employed by the Romans, though perhaps more directly responsible to Herod Antipas. It was his job to collect taxes for Rome and he was thus despised by Jews who undoubtedly regarded him as a traitor.
[5:27] 162 sn Follow me. For similar calls on the part of Jesus see Luke 5:10-11; 9:23, 59; 18:22.
[5:28] 163 sn On the phrase leaving everything see Luke 5:10-11; 14:33.
[5:28] 164 tn The participial phrase “leaving everything behind” occurs at the beginning of the sentence, but has been transposed to the end in the translation for logical reasons, since it serves to summarize Levi’s actions.
[5:29] 165 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:29] 166 sn A great banquet refers to an elaborate meal. Many of the events in Luke take place in the context of meal fellowship: 7:36-50; 9:12-17; 10:38-42; 11:37-54; 14:1-24; 22:7-38; 24:29-32, 41-43.
[5:29] 167 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[5:29] 168 tn Grk “reclining.” This term reflects the normal practice in 1st century Jewish culture of eating a meal in a semi-reclining position. Since it is foreign to most modern readers, the translation “sitting” has been substituted.
[5:30] 169 tn Here καί (kai) has been translated as “but” to indicate the implied contrast present in this context.
[5:30] 170 sn See the note on Pharisees in 5:17.
[5:30] 171 tn Or “and their scribes.” See the note on the phrase “experts in the law” in 5:21.
[5:30] 172 tn Or “grumbled”; a term often used in the OT for inappropriate grumbling: Exod 15:24; 16:7-8; Num 14:2, 26-35; 16:11.
[5:30] 173 sn The issue here is inappropriate associations (eat and drink with tax collectors and sinners) and the accusation comes not against Jesus, but his disciples.
[5:31] 174 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[5:31] 175 sn Jesus’ point is that he associates with those who are sick because they have the need and will respond to the offer of help. A person who is well (or who thinks mistakenly that he is) will not seek treatment.
[5:32] 176 sn I have not come is another commission statement by Jesus; see 4:43-44.
[5:32] 177 sn Though parallels exist to this saying (Matt 9:13; Mark 2:17), only Luke has this last phrase but sinners to repentance. Repentance is a frequent topic in Luke’s Gospel: 3:3, 8; 13:1-5; 15:7, 10; 16:30; 17:3-4; 24:47.
[5:33] 178 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[5:33] 179 tc Most
[5:33] sn John refers to John the Baptist.
[5:33] 180 sn John’s disciples and the disciples of the Pharisees followed typical practices with regard to fasting and prayer. Many Jews fasted regularly (Lev 16:29-34; 23:26-32; Num 29:7-11). The zealous fasted twice a week on Monday and Thursday.
[5:33] 181 tn Grk “and offer prayers,” but this idiom (δέησις + ποιέω) is often simply a circumlocution for praying.
[5:33] 182 sn See the note on Pharisees in 5:17.
[5:33] 183 tn Grk “but yours are eating and drinking.” The translation “continue to eat and drink” attempts to reflect the progressive or durative nature of the action described, which in context is a practice not limited to the specific occasion at hand (the banquet).
[5:34] 184 tn Here δέ (de) has been translated as “so” to indicate that Jesus’ pronouncement is a result of their statements about his disciples.
[5:34] 185 tn Grk “the sons of the wedding hall,” an idiom referring to guests at the wedding, or more specifically, friends of the bridegroom present at the wedding celebration (L&N 11.7).
[5:34] 186 sn The expression while the bridegroom is with them is an allusion to messianic times (John 3:29; Isa 54:5-6; 62:4-5; 4 Ezra 2:15, 38).
[5:34] 187 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “can you?”).
[5:35] 188 sn The statement when the bridegroom is taken from them is a veiled allusion by Jesus to his death, which he did not make explicit until the incident at Caesarea Philippi in 9:18ff.
[5:35] 189 tn Grk “then in those days.”
[5:36] 190 sn The term parable in a Semitic context can cover anything from a long story to a brief wisdom saying. Here it is the latter.
[5:36] 191 tn Grk “puts”; but since the means of attachment would normally be sewing, the translation “sews” has been used.
[5:36] 192 tn Grk “he tears.” The point is that the new garment will be ruined to repair an older, less valuable one.
[5:36] 193 sn The piece from the new will not match the old. The imagery in this saying looks at the fact that what Jesus brings is so new that it cannot simply be combined with the old. To do so would be to destroy what is new and to put together something that does not fit.
[5:37] 194 sn Wineskins were bags made of skin or leather, used for storing wine in NT times. As the new wine fermented and expanded, it would stretch the new wineskins. Putting new (unfermented) wine in old wineskins, which had already been stretched, would result in the bursting of the wineskins.
[5:38] 195 tc Most
[5:38] sn The meaning of the saying new wine…into new skins is that the presence and teaching of Jesus was something new and signaled the passing of the old. It could not be confined within the old religion of Judaism, but involved the inauguration and consummation of the kingdom of God.
[5:39] 196 tc The Western textual tradition (D it) lacks 5:39. The verse is unique to Luke, so the omission by these
[5:39] 197 tc ‡ Although most
[5:39] 198 tc Most
[5:39] tn Grk “good.”
[5:39] sn The third illustration points out that those already satisfied with what they have will not seek the new (The old is good enough).
[6:1] 199 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:1] 200 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:1] 201 tc Most later
[6:1] 202 tn Or “heads of grain.” While the generic term στάχυς (stacus) can refer to the cluster of seeds at the top of grain such as barley or wheat, in the NT the term is restricted to wheat (L&N 3.40; BDAG 941 s.v. 1).
[6:1] 203 tn Grk “picked and ate some heads of grain, rubbing them in their hands.” The participle ψώχοντες (ywconte") has been translated as a finite verb due to requirements of contemporary English style, and the order of the clauses has been transposed to reflect the logical order, which sounds more natural in English.
[6:2] 204 sn See the note on Pharisees in 5:17.
[6:2] 205 tn Note that the verb is second person plural (with an understood plural pronominal subject in Greek). The charge is again indirectly made against Jesus by charging the disciples.
[6:2] 206 sn The alleged violation expressed by the phrase what is against the law is performing work on the Sabbath. That the disciples ate from such a field is no problem given Deut 23:25, but Sabbath activity is another matter in the leaders’ view (Exod 20:8-11 and Mishnah, m. Shabbat 7.2). The supposed violation involved reaping, threshing, winnowing, and preparing food. This probably explains why the clause describing the disciples “rubbing” the heads of grain in their hands is mentioned last, in emphatic position. This was preparation of food.
[6:3] 207 tn Grk “And Jesus.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:3] 208 tn Grk “Jesus, answering them, said.” This is redundant in contemporary English and has been simplified to “Jesus answered them.”
[6:4] 210 tn Grk “the bread of presentation.”
[6:4] sn The sacred bread refers to the “bread of presentation,” “showbread,” or “bread of the Presence,” twelve loaves prepared weekly for the tabernacle and later, the temple. See Exod 25:30; 35:13; 39:36; Lev 24:5-9. Each loaf was made from 3 quarts (3.5 liters; Heb “two tenths of an ephah”) of fine flour. The loaves were placed on a table in the holy place of the tabernacle, on the north side opposite the lampstand (Exod 26:35). It was the duty of the priest each Sabbath to place fresh bread on the table; the loaves from the previous week were then given to Aaron and his descendants, who ate them in the holy place, because they were considered sacred (Lev 24:9). These were the loaves that David requested from Ahimelech for himself and his men (1 Sam 21:1-6; cf. also Matt 12:1-8; Mark 2:23-28).
[6:4] 211 sn Jesus’ response to the charge that what his disciples were doing was not lawful is one of analogy: ‘If David did it for his troops in a time of need, then so can I with my disciples.’ Jesus is clear that on the surface there was a violation here. What is not as clear is whether he is arguing a “greater need” makes this permissible or that this was within the intention of the law all along.
[6:4] 212 tc Most
[6:4] 213 tc The Western ms D adds here a full saying that reads, “On the same day, as he saw someone working on the Sabbath he said, ‘Man, if you know what you are doing, you are blessed, but if you do not know, you are cursed and a violator of the law.’” Though this is not well enough attested to be considered authentic, many commentators have debated whether this saying might go back to Jesus. Most reject it, though it does have wording that looks like Rom 2:25, 27 and Jas 2:11.
[6:4] sn See 1 Sam 21:1-6.
[6:5] 214 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:5] 215 tn The term “lord” is in emphatic position in the Greek text. To make this point even clearer a few
[6:5] sn A second point in Jesus’ defense of his disciples’ actions was that his authority as Son of Man also allowed it, since as Son of Man he was lord of the Sabbath.
[6:6] 216 tn Grk “Now it happened that on.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:6] 217 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 218 sn See the note on synagogues in 4:15.
[6:6] 219 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. In addition, because the Greek sentence is rather long and complex, a new sentence was started here in the translation.
[6:6] 220 tn Grk “a man was there and his right hand was withered.”
[6:6] sn Withered means the man’s hand was shrunken and paralyzed.
[6:7] 221 tn Or “The scribes.” See the note on the phrase “experts in the law” in 5:21.
[6:7] 222 sn See the note on Pharisees in 5:17.
[6:7] 223 sn The term translated watched…closely is emotive, since it carries negative connotations. It means they were watching him out of the corner of their eye or spying on him.
[6:7] 224 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[6:7] 225 tn This is a first class condition in the Greek text; Jesus’ opponents anticipated he would do this.
[6:7] 226 sn The background for this is the view that only if life was endangered should one attempt to heal on the Sabbath (see the Mishnah, m. Shabbat 6.3; 12.1; 18.3; 19.2; m. Yoma 8.6).
[6:8] 227 tn Here the conjunction δέ (de) has been translated as contrastive.
[6:8] 228 sn The statement that Jesus knew their thoughts adds a prophetic note to his response; see Luke 5:22.
[6:8] 229 tn Grk “their reasonings.” The implication is that Jesus knew his opponents’ plans and motives, so the translation “thoughts” was used here.
[6:8] 230 sn Most likely synagogues were arranged with benches along the walls and open space in the center for seating on the floor.
[6:8] 231 tn Here καί (kai) has been translated as “so” to indicate the man’s action was a result of Jesus’ order.
[6:9] 232 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:9] 233 sn With the use of the plural pronoun (“you”), Jesus addressed not just the leaders but the crowd with his question to challenge what the leadership was doing. There is irony as well. As Jesus sought to restore on the Sabbath (but improperly according to the leaders’ complaints) the leaders were seeking to destroy, which surely is wrong. The implied critique recalls the OT: Isa 1:1-17; 58:6-14.
[6:10] 234 tn Grk “And after.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:10] 235 tn The aorist participle περιβλεψάμενος (peribleyameno") has been translated as antecedent (prior) to the action of the main verb. It could also be translated as contemporaneous (“Looking around… he said”).
[6:10] 236 tn Grk “him”; the referent (the man with the withered hand) has been specified in the translation for clarity.
[6:10] 237 tn Grk “he”; the referent (the man) has been specified in the translation for clarity. Here δέ (de) has not been translated.
[6:10] 238 sn The passive was restored points to healing by God. Now the question became: Would God exercise his power through Jesus, if what Jesus was doing were wrong? Note also Jesus’ “labor.” He simply spoke and it was so.
[6:11] 239 tn The term ἄνοια (anoia) denotes a kind of insane or mindless fury; the opponents were beside themselves with rage. They could not rejoice in the healing, but could only react against Jesus.
[6:11] 240 tn The use of the optative (ποιήσαιεν, poihsaien, “might do”) in an indirect question indicates that the formal opposition and planning of Jesus’ enemies started here (BDF §§385.1; 386.1).
[6:12] 241 tn Grk “Now it happened that in.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
[6:12] 242 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:12] 243 tn Or “to a mountain” (εἰς τὸ ὅρος, eis to Joro").
[6:12] sn The expression to the mountain here may be idiomatic or generic, much like the English “he went to the hospital” (cf. 15:29), or even intentionally reminiscent of Exod 24:12 (LXX), since the genre of the Sermon on the Mount seems to be that of a new Moses giving a new law.
[6:12] 244 sn This is the only time all night prayer is mentioned in the NT.
[6:12] 245 tn This is an objective genitive, so prayer “to God.”
[6:13] 246 tn Grk “And when.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:13] 247 sn The term apostles is rare in the gospels, found only in Matt 10:2, possibly in Mark 3:14, and six more times in Luke (here plus 9:10; 11:49; 17:5; 22:14; 24:10).
[6:14] 248 sn In the various lists of the twelve, Simon (that is, Peter) is always mentioned first (Matt 10:1-4; Mark 3:16-19; Acts 1:13) and the first four are always the same, though not in the same order after Peter.
[6:14] 249 sn Bartholomew (meaning “son of Tolmai” in Aramaic) could be another name for Nathanael mentioned in John 1:45.
[6:15] 250 sn This is the “doubting Thomas” of John 20:24-29.
[6:15] 251 sn The designation Zealot means that Simon was a political nationalist before coming to follow Jesus. He may not have been technically a member of the particular Jewish nationalistic party known as “Zealots” (since according to some scholars this party had not been organized at that time), but simply someone who was zealous for Jewish independence from Rome, in which case the descriptive term applied to Simon means something like “Simon the patriot” (see L&N 25.77 and especially 11.88).
[6:16] 252 sn There is some debate about what the name Iscariot means. It probably alludes to a region in Judea and thus might make Judas the only non-Galilean in the group. Several explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). For further discussion see D. L. Bock, Luke (BECNT), 1:546; also D. A. Carson, John, 304.
[6:17] 253 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
[6:17] 254 tn Or “on a plateau.” This could refer to a message given in a flat locale or in a flat locale in the midst of a more mountainous region (Jer 21:13; Isa 13:2). It is quite possible that this sermon is a summary version of the better known Sermon on the Mount from Matt 5-7.
[6:17] 255 tn Grk “large crowd.”
[6:17] 256 tn There is no verb in Greek at this point, but since “a large crowd” (see preceding tn) is in the nominative case, one needs to be supplied.
[6:17] 258 tn Grk “and from,” but καί (kai) has not been translated since English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
[6:17] 259 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[6:17] 260 map For location see Map1 A2; Map2 G2; Map4 A1; JP3 F3; JP4 F3.
[6:17] 261 sn These last two locations, Tyre and Sidon, represented an expansion outside of traditional Jewish territory. Jesus’ reputation continued to expand into new regions.
[6:17] map For location see Map1 A1; JP3 F3; JP4 F3.
[6:17] 262 sn To hear him and to be healed. Jesus had a two-level ministry: The word and then wondrous acts of service that showed his message of God’s care were real.
[6:18] 263 tn Or “were oppressed by,” “were troubled with.” See L&N 22.17.
[6:18] 264 sn Unclean spirits refers to evil spirits. See Luke 4:33.
[6:19] 265 tn Grk “And the.” Here καί (kai) has not been translated because of differences between Greek and English style.
[6:19] 266 sn There was a recognition that there was great power at work through Jesus, the subject of a great debate in 11:14-23. Luke highlights Jesus’ healing ministry (5:17; 6:18; 7:7; 8:47; 9:11, 42; 14:4; 17:15; 18:42-43; 22:51; Acts 10:38).
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